Holiness Of Life Research Articles

Analisis Pemikiran John Wesley Terhadap Kekudusan Hidup dan Predestinasi Berdasarkan Teologi Reformasi.

The holiness of life is a continuation of the process of the person who is born again. A person who has been born again is a person who has been sanctified by God. In the process of sanctification, the sinful man has no share in sanctifying himself. The holiness of life and predestination are in the authority of God, therefore humans have no share in determining salvation and self-sanctification. Since then Allah has determined everything and no human being knows what Allah has determined. Therefore God offers Grace to all people through His Son, the Lord Jesus, so that everyone who receives it can be saved. Predestination is an understanding that makes it easier for everyone to understand God's sovereignty in choosing and saving. Holiness in life is God's process in the person who has been chosen and saved to always live a godly life. Both are God's works in human life and prove that God is sovereign.

Tradition and traditions: From a Model of the Church to a Model of Society – A Response to Challenges in the Black Sea Region

It is a common perception that some of the most conservative institutions in the world are the Catholic and Eastern Orthodox Churches. As some say: In 2.000 years, the Church has not changed anything. On the one hand, the statement is true as regards the Tradition of the Church, that is, all that was handed on by the Apostles and contributes toward the holiness of life and increase in faith of the peoples of God (Dei Verbum 8). On the other hand, there is a growth in the understanding of the realities and the words which have been handed down (Dei Verbum 8). In other words, the Church remains the same as regards her essence (this is preserved by Tradition), while she needs to change as regards her historical forms of life (these are traditions). This conference will show the distinction between Tradition and traditions according to Yves Congar, one of the greatest theologians of the twentieth century. His thesis is that the Church must preserve Tradition and reform traditions. To accomplish this goal, that is a true reform within Church without schisms, Congar proposes four conditions for an authentic reform. This conference claims that this model of reform in the Church can be transferred to the present societies in the Black Sea Region. Mutatis mutandis, the four conditions of true reform are applicable to modern societies. Thus, distinguishing between Tradition and traditions, each society can preserve what is essential to its’ own identity and ethos, while accepting the changes suggested by the present and future situations of life

Contemporary Catechetics (Christian Instruction) is Not Inclusive Enough

The Catholic Church has a tradition that is rich in nurturing the faith of the lay faithful and even those faithful who have decided to answer the call of religious life. This article seeks to re-examine the way catechism has been taught and challenges the Church and other faithful to open up the conversation because the present model does not adequately address the essential dimensions of the catechetical enterprise. Contemporary Catechism is not inclusive enough. Also, to be a Church in the actual sense and to reach out holistically in the twenty-first century, a dedication to fostering mature, committed adult communities of faith is core to the life of the Church. Therefore, the church needs to educate in faith for the life span of the Church. To educate in faith goes beyond recitation of dogma or creed. Through library and empirical research, this study found out that Catechesis should go beyond rote learning. It should transcend the question of “Who made you?” In summary, the interest, and experiences of the faithful should be inculcated in the instruction process to enable a holistic mastering of faith. Catechism should enable participants to comprehend and embrace Christian teachings with convictions and to allow such convictions to shape their identity and holiness of life. In all, this study recommends a teaching that goes beyond the memorization of dogmas and creeds, a teaching that captures the interests and aspirations of the laity to enable them to maturely grow in faith. This then is a model for further research. Keywords: Contemporary Catechesis, Religious Education, Inclusive Catechesis.

Spiritualitas Guru Agama Katolik dalam Pelayanan Hidup Menggereja di Wilayah Perbatasan Kabupaten Sanggau

The spirituality of Catholic religious teachers in the ministry of living in the church is living in the Holy Spirit. The Holy Spirit helps and renews the teacher of the Catholic religion constantly in his special identity, in his vocation and mission. With the help and renewal of the Holy Spirit, a Catholic religion teacher experiences a new and special motivation, a call to holiness of life. Thus a Catholic religion teacher is not only an ordinary educator, but he himself is an educator accompanied by the Holy Spirit. Our Lady is an example of faith for all. His surrender to divine providence leads him to the mystery of salvation. This research applied a qualitative approach. The hypothesis testing and statistical analysis was applied. This study described the phenomena of spirituality of the Catholic religious teachers and the factors that cause the spirituality of Catholic religious teachers, and what was appropriate to do to improve the spirituality of Catholic religious teachers in the ministry of life. church in the border region. This research cannot be separated from the use of scientific principles as a guide so that research activities can be carried out properly. Data collection methods or techniques used are observation, interviews, and documentation. The results of this scientific research were expected to be a reference or guide in improving the spirituality of Catholic religious teachers, especially to Catholic religious teachers in the ministry of living in the church in border areas. This research is useful for STAKatN Pontianak, to provide input on the importance of the spirituality of Catholic religious teachers in the ministry of church life in border areas.

Konsep Teologi Kekudusan Seorang Hamba Tuhan Menurut John Chrysostom

The holiness of a priest is an important review in this paper based on the study of the text in the book entitled Six Books on the Priesthood written by John Chrysostom. A book dealing with the priesthood. The holiness of life is not only seen from one aspect, but there are three things that must be considered both in the position as a representative of Christ, in shepherding, and spiritual growth through spiritual discipline. That is why an Imam has a very noble job despite many difficulties and temptations. Only the priest is qualified to bring offerings to God on a holy (intermediary) altar. The priest is not only responsible for his status as a representative of Christ (church confirmation) but must lead Christ's sheep to salvation even if his own life is at stake. Grace and mercy as well as an intimate relationship with God will further purify the heart, soul, and mind of a priest so that through the spiritual discipline he does (prayer and repentance) more and more reflect Christ in his life, including his pastorate.

Witness through holiness of life: A quick look into the biography of a concept

"Witness through holiness of life" is a phrase often used in theological texts. This study analyses the origin of this concept and identifies a series of reference points in its intellectual biography in Romanian theology (with special emphasis on the developments brought about by mission theologians from Cluj-Napoca). The two final sections try to enlarge upon the reflection on the witness through the holiness of life by considering the phrase in a biblical and spiritual context.

L’oecuménisme spirituel dans le témoignage de la vie et de l’enseignement de saint Jean-Paul II

During his many journeys and speeches in his teaching, John Paul II proved that spiritual ecumenism is a sine qua non for all ecumenical activity. He is the „soul” of all ecumenism. Spiritual ecumenism, thanks to conversion of the heart, holiness of life, individual and community prayer for unity, becomes a clear criterion for the existence of a ­genuinely Christian ecumenical attitude.

The Holy of Holies: Pentecostal Spirituality and the Breaking of Bread

The Lord’s Supper is not widely considered a distinguishing mark of Pentecostal spirituality, and yet the Breaking of Bread has been at the very centre of British Pentecostal worship and devotion from the very beginnings of the movement. This article examines key features of Pentecostal eucharistic spirituality through a consideration of Pentecostal writing on the sacrament as well as the songs and practices of Pentecostal eucharistic worship. It is argued that a Pentecostal spirituality of the Supper rooted in meeting with the crucified and risen Christ in the Holy of Holies of the Lord’s Table encompasses the whole of the Christian life, by flowing out from the Breaking of Bread in contemplation, embodied response, cross-shaped speech, empowered mission, and holiness of life, and then drawing others back in to the Table to encounter the presence of Jesus in thanksgiving and joy.

Spirituality as a Science of the Heart

The presentation examined the role of Thomas Merton, Henri Nouwen and Donald Nicholl as pilgrims of wisdom and peace, their ministry of prayer grounded in contemplation, their commitment as peacemakers, their role as spiritual diarists of compelling relevance, their deep and perduring ecumenical, indeed interfaith, appeal well into our own century and their personal integrity or holiness of life.
 All three were Roman CatholicsThomas Merton was a Trappist monk, Henri Nouwen a priest of the Archdiocese of Utrecht, and Donald Nicholl, a married layman and father and professor of History and Religious Studiesbut their breadth of vision, their deep understanding of faith as the science of the heart, and their inexhaustible openness to the world all combined to make them genuinely extra-territorial spiritual figures.

Holiness in a Secular Age: The Witness of Cardinal Newman by Fr. Juan R. Velez

Reviewed by: Holiness in a Secular Age: The Witness of Cardinal Newman by Fr. Juan R. Velez Matthew M. Muller Holiness in a Secular Age: The Witness of Cardinal Newman BY FR. JUAN R. VELEZ New York: Scepter Publishing, 2017. 206 pages. Paperback: $18.95. ISBN: 9781594172816 Fr. Juan R. Velez, a priest of the personal prelature of Opus Dei, has written "a monograph on some of Newman's most important contributions to spirituality and theology" (15) with the stated purpose to "present the figure of Newman as a man, as a Christian, a priest, a theologian—as a new saint for our times" (16). To this end he writes for the broader Catholic public. This is no easy task, however, given the range of Newman's life and the complexities of both the Anglican and Roman Catholic churches in the nineteenth century. As a result, this work at times seems overly-simplistic to the Newman specialist and overly-specialized to the uninitiated Newman reader. Fr. Velez analyzes a variety of topics demonstrative of Newman's holiness of life, originality of thought, and depth of spirituality. There are individual chapters dedicated to Newman's friendships, holiness, meditation on scripture, moral theology, Marian piety, and living in the world. Of the fifteen chapters, five are dedicated to Newman's educational ideas. This disproportionate attention given to educational topics may be inspired by Fr. Velez's hope that the book be read by college students, especially at Catholic Newman Centers. The second chapter presents many of the most important friendships for Newman throughout his life. This chapter is indicative of the challenge of presenting Newman and his complex web of evolving relationships to a broad audience within a limited number of pages. At the end of this chapter Fr. Velez suggests that, "if after his future canonization Newman were declared a doctor of the Church, one of his possible titles would be doctor amicitiae (Doctor of Friendship)" (37). This is a unique claim, since, as Fr. Drew Morgan has argued, most anticipate Newman would be named the "Doctor of Conscience," if such an honor were ever bestowed on him.3 In his third chapter on holiness, Fr. Velez argues that Newman's writings on "holiness in everyday life" are comparable in quality and clarity to those of St. Francis de Sales, St. Therese of Lisieux, and St. Josemaría Escrivá (42). In chapter six, "A Christian Vision of Pursuits in the Word," Velez argues that Newman, like Escrivá, "offered laymen a vision of work in the world" (73). [End Page 93] In total, Escrivá receives nine references in the book. This frequency, along with the author's background, and the topics covered in the book, contribute to the book's presentation of the Newman of Opus Dei. The fourth chapter deals with Newman and scripture in which Fr. Velez describes Newman's insistence on the secondary senses of biblical interpretation and the prevalence of scripture in Newman's preaching. Fr. Velez has an excursus in this chapter on the issue of biblical inspiration, which seems to be a departure from the intention to introduce Newman to the uninitiated. Fr. Velez draws on the typical Newman sources related to inspiration (Tract 85 and On the Inspiration of Scripture) to argue that Newman "anticipated by many years some of the teachings of Vatican II's constitution, Dei Verbum" (53). Fr. Velez goes on to acquit Newman of heresy, explaining that the condemnations by Pope Leo XIII and Pope Pius XII regarding any appeals to obiter dicta ("sayings in passing") were not meant to condemn Newman's appeal to obiter dicta regarding the inspiration of scripture. In his defense of Newman, Fr. Velez opens the door to the charge that Newman taught a form of partial inspiration of scripture in his later Catholic years. James Burtchaell has in fact argued this point in his book, Catholic Theories of Biblical Inspiration since 1810.4 The fifth chapter treats Newman's moral theology. Fr. Velez dedicates most of the chapter to the themes of obedience and conscience. He describes Newman's understanding of obedience as "healthy and appealing," (66) because for Newman "the moral life aspires to...

The political sacred and the holiness of life itself

ABSTRACTThis article reflects on Agamben’s formulation of the sacred within the political order of the West, contrasting this with the Durkheim/Bellah view of the sacred/profane opposition, and then presenting two arguments that reduction of the sacred to the political is insufficient, one a form of biological reductionism that seeks to locate the sacred within the common, biological nature of human life itself, the other an abductive argument for human transformation in terms of what Sloterdjik has called ‘vertical tension.’ This argument turns out to be one for locating holiness in the very notion of life itself that I wish to ground in the idea of social cognition.

Nilai Kesempurnaan Kristen dalam Kitab Ibrani

Christian perfection is not just an expression that contains expectations for Christians, but rather a standard of living that is commanded and required for every Christian. The book of Hebrews teaches that the values ​​of Christian Perfection are closely related to holiness, with Perfection being the nature of God and the result of his work. Christian perfection is perfection that originates from Holiness of life, of love and of motivation , from and understanding and recognition that Christ’s saving work completely resolves the problem of sin, and is valid for ever. Perfection is seen and birthedin the figure of Jesus Christ our High Priestas well as the perfect sin offering, who completed his work of attonement in the more perfect heavenly Tablernacl, not made by human hands.Christian perfection is inseparable from the meaning of Holiness, demanded of all Christians.

Arka Noego obrazem Kościoła w "Enarrationes in psalmos" św. Augustyna

St. Augustine is regarded as master of the an allegorical interpretation of the Holy Scriptures. It consists in drawing out from the biblical text the deepest meaning. Using such kind of interpretation, he tried in one of his greatest exegeti­cal works – Enarrationes in Psalmos, to explain for his faithful the mystery of the Church by means of a number of motives from the parables, biblical topographic and cosmic subjects, as well as from many biblical events and personages, in­terpreted in an allegorical spirit. So, in this article an effort has been made to show only some ideas of Augustine’s ecclesiological reflections that look as fruit of his allegorical interpretation of Noah’s Arc and the happenings related to it. The carried out analyses show that the figure of Noah’s Arc and the happenings related to it, served the bishop of Hippona to present the Church as a community composed of all nations of the world which are being incorporated in its organism after a previous conversion and receiving baptism as a result of proclamation the Gospel which should perform a priority role in the saving service of the Church. In Augustine’s opinion, the Church should be the place of proclamation the Truth, the teaching of which in the Church should be characterized by absolute fidelity to the Christian doctrine. What’s more, the Church is a community of saint and sin­ful people. It unceasingly undertakes strenuous efforts of moral cleaning, striving thereby for a growing moral perfection. That community is also characterized by awareness of a shared responsibility for the salvation of others, as well as by a conviction of the value of testifying to the holiness of life and the need of pro­claiming the Word of God. These constitute an essential factor which mobilizes to a growing fidelity in fulfilling the will of God expressed in the commandments, and to undertaking a strenuous effort to proclaim the Gospel. The carried out anal­yses also allow to ascertain that the moral renewal undertaken by the members of the Church, should take place in accordance with the recommendations of Christ, and their progress in acquiring moral perfection does not remain without influence on perceiving the institution of the Church. Also obdurate sinners are members of the Church, those who, in spite of the words of encouragement addressed to them that they might start a way of fidelity to God, they put off the final decision of con­version, resigning in this way from the possibility of salvation, offered to them by God. The Church shown by means of an arc, is a Church unceasingly persecuted because it does not give consent to moral violations by the sinners, having a tole­rating attitude toward them, in hope of their conversion. To Augustine’s vision of the Church belongs also his faithful safeguard of the Christian morality, as well as his fidelity in the service of proclaiming the Gospel. Both flow from the convic­tion of impossibility of one’s salvation outside the Church.

Rivelare e Tacere: Note per una riflessione su Scrittura e Tradizione nel pensiero di Clemente di Alessandria

This article intends to highlight the idea of revelation that Clement expresses throughout his work. Drawing both from Greek philosophical culture and biblical thought, Clement shows how supernatural revelation, on the level of both faith and gnosis, corresponds to select ‘places’ of Scripture and the Church’s Tradition, culminating in the embodiment of gnosis by men who have reached the highest degree of knowledge and holiness of life. A comparison with the theme of revelation in Gnostic texts sheds more light on the peculiarities of Clementine thought.

The Formularies “Pro Unitate Christianorum” in the 2002 Missale Romanum

“[C]hange of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name ‘spiritual ecumenism’”1

“Ever Since his First ‘Conversion Grace’ at the Age of Fifteen, Newman was Never to Lose his Sense of God’s Presence, his Respect for Revealed Truth, and his Thirst for Holiness of Life. In his own Lifetime, the Example of his Singular Piety and Integrity was Widely Esteemed throughout England by both Catholics and Anglicans Alike”

“Ever Since his First ‘Conversion Grace’ at the Age of Fifteen, Newman was Never to Lose his Sense of God’s Presence, his Respect for Revealed Truth, and his Thirst for Holiness of Life. In his own Lifetime, the Example of his Singular Piety and Integrity was Widely Esteemed throughout England by both Catholics and Anglicans Alike”

Catholic Reflections for an Updated Donum Vitae Instruction: A New Catholic Challenge in a Post-Christian Europe

On February 22, 1987, the Congregation for the Doctrine of the Faith published the Donum Vitae Instruction. Twenty years later, on February 22, 2007, Pope Benedict XVI asked for an update of this Instruction. According to the Donum Vitae Instruction of 1987, the principle of the holiness of life imposes respect for human persons from the very beginning of human life. In these past 20 years, new medical techniques have raised fresh ethical issues that are to be addressed by the Roman Catholic Church Magisterium. The Roman Catholic Church, in its update of the Instruction planned for 2007, will have to explain how civil law is to be regulated according to the fundamental norms of the moral law. The moral message of the new Donum Vitae (just as in the 1987 version) will be to affirm the substance of human justice: respect for human life, as expressed in the resolve not to infringe on, or to protect such life. Even in a post-Christian Europe, this theological message can be understood if it is true that Europe is marked by the principle of the absolute protection of human life.

Advice to Beginners—and to Myself

I walked into my first formal setting as a religious educator—a boys' Catholic high school with a class of sophomores—at the age of 21, now some 40 years ago. It seems only like yesterday; make the...

Der Briefwechsel des Paulinus von Nola: Kommunikation und soziale Kontakte zwischen christlichen Intellektuellen (review)

Reviewed by: Der Briefwechsel des Paulinus von Nola: Kommunikation und soziale Kontakte zwischen christlichen Intellektuellen David Vincent Meconi S.J. Sigrid Mratschek Der Briefwechsel des Paulinus von Nola: Kommunikation und soziale Kontakte zwischen christlichen Intellektuellen Göttingen: Vandenhoeck & Ruprecht, 2002 Pp. xiv + 732. €99. When Gennadius of Marseilles decided to complete Jerome's De Viris Illustribus toward the end of the fifth century, he was compelled to include Paulinus of Nola (d. 431) because this bishop, theologian, poet, and husband "was distinguished, not only for erudition and holiness of life, but also for his ability to cast out demons" (ch. 49). Paulinus is a pivotal figure who straddled the many worlds of late antiquity: a married man who made a mutual vow of continence with his wife, a gifted bard who left the ribaldry of Ausonius for the Christian poetry of Prudentius, one who was governor of Campania but called to be Bishop of Nola. He was a leading intellectual, a Churchman, and, as Gennadius reports, one who never shrunk from a fight. Despite his influence and importance in the fifth century, however, Paulinus has hitherto remained a relatively obscure figure, having been overshadowed by greater interest in his contemporaries, Jerome and Augustine. This volume seeks to show the unique significance of Paulinus' life and work. Divided into four main parts, Mratschek first (19-182) focuses on the world which Paulinus inhabited, i.e., exactly what it meant to be regarded as "learned," what the life of a senator entailed, and the role of the wider family in understanding Paulinus, especially his relations with the Anicii. With such connections usually came tremendous wealth (Ahnenreihe und Reichtum, 78), and it is obvious that Paulinus enjoyed the finest which the late Mediterranean [End Page 374] world had to offer. This is why the latter part of this section shows exactly what his conversio—or what some would call a perversio—meant not only for him and his family but for those around him. Paulinus' newly-embraced asceticism hence challenged those with whom he climbed the cursus honorum. His example as well as his pen reminded the aristocracy that they may own much in the eyes of this world but their true citizenship was in no way to be found here. The second section (185-394) examines the cultural and religious circle in which Paulinus found himself. Mratschek begins with a very detailed description of the topography and Lokalisierung of fifth century Spain and Italy and then goes on to analyze particular letters and speeches. Included here is, of course, a lay-out of St. Felix's tomb which originally drew Paulinus and Theresia to Nola; here too is an attempt to reconstruct what it meant to a town like Nola when someone with Paulinus' stature not only took up residence but developed it into a major place of pilgrimage. Mratschek makes the point that Nola and the literary output of Paulinus are, in fact, related, letters being the only way to stay in contact with the greater centers of the empire. Therefore, as her title promises, Paulinus' vast exchange of letters is taken up next (397-485); but as the title fails to indicate, we come to see how Paulinus busied himself with all levels of Roman society, from the Landbevölkerung to the stadtrömischen Hochadels (398). Within this discussion come three very illuminating themes: the use of gifts as a sign of friendship and fidelity (427-43), the role of the book among the literati (443-53), and the publication of literary materials (especially letters) as an act of divine praise (454-85). The fourth and final section (489-602) is entitled Kontaktpflege and is thus a look at the importance of cultivating the proper relationships. Special attention is paid to the illustrious guests Paulinus entertained in Nola as well as to the way in which his monastic lifestyle affected his interaction among the empire's clarissimi. Following these four sections come 100 pages of appendices providing selections of those letters which have to do with Paulinus' conversion and subsequent renunciation of temporal goods, his social teaching and charitable program, a list and brief biography of those with whom he...